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Goraknath ji is considered as you probably know as one of the 84 mahasiddhas in vrajayana traditions.

Matsyendranātha And goraknatha teachings is very much an oral tradition with deep roots both in buddhist and Hindu practices, perhaps one the great synthesis between the two. They also come under fire for being scripturely light and tend to be dismissed by many vedantists, but that's the whole point, so unless you meet them their traditions will be shrouded in mystery.

The vrajana traditions still want to distance themselves from sanatana dharma and espcially among a lot of American practitioners in the dzogchen traditions have some false superiority complex, I've had the misfortune to come across Malcolm Namdrol- la on the dharma wheel site,, maybe I shoudnt say that but I will cause he is a total knucklehead, they totally degrade shiva and more points I can't be bothered to get into.

I'm not one for university academics in general, although I will listen to it as much as possible, or as much as time allows.

Within a certain level, which is mostly when the teachings are interpreted intellectually they cause division. The teachings are not complex, maya is complex and diverse and the conditions of the mind.

Devotee ji, there is a practice among Hindus to walk circumabulating the bodhi tree and the temple anti clockwise, it's a tradition. I actually quite like it, within the differences there is a type of dialogue,

If these teachings are compared literally it will cause endless confusions. I found my synthesis and that's enough for me, there is a certain adaption one needs between them to keep their own purity and tradition, and that needs to be respected and preserved. For some reason I don't get lost of confused with the apparent contradictions. Plus in general society we always meet people from so many diverse backgrounds and it's always best to integrate, but that's not always easy. What is often missed especially in academia is that living traditions are diverse and effect each other, language and social conditions change, this is hardly ever accounted for and also just as in forums and discussion and much more in real life the meaning is packaged in different ways and that organic process is often lost in emprical language and ends up being to technical., no two conversations will ever be the same but the essence remains one when it comes to the delivery of dharma.

Most or far to many intellectuals have caused more problems than solved, yet at the same time society and spiritual groups desperately need pure translations to give the right essence, which should lead to practice and practice then leads to insight and then realization.

Goraknath ji is considered as you probably know as one of the 84 mahasiddhas in vrajayana traditions.

Matsyendranātha And goraknatha teachings is very much an oral tradition with deep roots both in buddhist and Hindu practices, perhaps one the great synthesis between the two. They also come under fire for being scripturely light and tend to be dismissed by many vedantists, but that's the whole point, so unless you meet them their traditions will be shrouded in mystery.

The vrajana traditions still want to distance themselves from sanatana dharma and espcially among a lot of American practitioners in the dzogchen traditions have some false superiority complex, I've had the misfortune to come across Malcolm Namdrol- la on the dharma wheel site,, maybe I shoudnt say that but I will cause he is a total knucklehead, they totally degrade shiva and more points I can't be bothered to get into.

I'm not one for university academics in general, although I will listen to it as much as possible, or as much as time allows.

Within a certain level, which is mostly when the teachings are interpreted intellectually they cause division. The teachings are not complex, maya is complex and diverse and the conditions of the mind.

Devotee ji, there is a practice among Hindus to walk circumabulating the bodhi tree and the temple anti clockwise, it's a tradition. I actually quite like it, within the differences there is a type of dialogue,

If these teachings are compared literally it will cause endless confusions. I found my synthesis and that's enough for me, there is a certain adaption one needs between them to keep their own purity and tradition, and that needs to be respected and preserved. For some reason I don't get lost of confused with the apparent contradictions. Plus in general society we always meet people from so many diverse backgrounds and it's always best to integrate, but that's not always easy. What is often missed especially in academia is that living traditions are diverse and effect each other, language and social conditions change, this is hardly ever accounted for and also just as in forums and discussion and much more in real life the meaning is packaged in different ways and that organic process is often lost in emprical language and ends up being to technical., no two conversations will ever be the same but the essence remains one when it comes to the delivery of dharma.

Most or far to many intellectuals have caused more problems than solved, yet at the same time society and spiritual groups desperately need pure translations to give the right essence, which should lead to practice and practice then leads to insight and then realization.

Namaste markandeya,
I feel that I could have written that myself, as I have exactly the same feelings towards academic work as you do. I treasure it's contribution but the living practice is another thing. Also, I don't get confused by investigating different traditions, as some seem to think. I guess we've all encountered people on line and elsewhere who mix up stuff to create their own bizarre theories. There's one man in my group who will in one sentence expound dharma and in the next, speculate as to whether Buddha was an alien (or some such nonsense). We are all polite, apart from one impatient old lady who calls him out on it. On line, people like him get hounded off boards.

I think some people in the western Vajrayana traditions like to distance themselves from every one else, including Sutrayana Buddhists - which they consider inferior. Despite swearing to uphold sutra and tantra, they quietly denegrate sutra, as fit only for those of limited capacity, yet there are no effective teachings on samatha and vipassana within the vajrayana (in my experience), so some crucial stuff gets lost along the way if one is not careful.